SECT. II.

The first objective ground of gracious affections, is the transcendently excellent and amiable nature of divine things, as
they are in themselves; and not any conceived relation they bear to self, or self-interest.

I SAY, that the supremely excellent nature of divine things is the first, or primary and original, objective foundation of the spiritual affections of true saints; for I do not suppose that all relation which divine things
bear to themselves, and their own particular interest, are wholly excluded from all influence in their gracious affections.
For this may have, and indeed has, a secondary and consequential influence in those affections that are truly
holy and spiritual; as I shall show by and by.

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It was before observed, that the affection of love is as it were the fountain of all affection; and particularly, that Christian
love is the fountain of all gracious affections. Now the divine excellency of God, and of Jesus Christ, the word of God, his works, ways, &c. is the primary reason, why a true saint loves these things;
and not any supposed interest that he has in them, or any conceived benefit that he has received or shall
receive from them.

Some say that all love arises from self-love; and that it is impossible in the nature of things, for any man to love God, or any other being, but that love to himself must be the foundation of it. But I humbly suppose, it is for want of consideration they say so. They argue, that whoever
loves God, and so desires his glory, or the enjoyment of him, desires these things as his own happiness; the glory of God,
and the beholding and the enjoying of
his perfections, are considered as things agreeable to him, tending to make him happy; he places his happiness in them, and desires them as objects which, if obtained, would fill him
with delight and joy, and so make him happy. And so, they say, it is from self-love, or a desire of his own happiness, that
he desires God should be glorified, and desires to behold and enjoy his glorious perfections. But then they ought to consider
a little further, and inquire how the man came to place
his happiness in God’s being glorified, and in contemplating and enjoying God’s perfections. There is no doubt, but that after God’s glory,
and beholding his perfections, are become agreeable to him, he will desire them, as he desires his own happiness. But how came these things to be so agreeable to him, that he esteems it his highest happiness to glorify God, &c.? is not this the fruit of love? Must not a man first
love. God, or have his heart united to him,
before he will esteem God’s good his own, and before he will desire the glorifying and enjoying of God, as his happiness.
It is not strong arguing, because after a roan has his heart united to God in love, and, as a fruit of this, he desires his glory and enjoyment as his own happiness, that therefore a desire of this happiness must needs be the cause and foundation of his love; unless it be strong arguing, that because a father begat a son, therefore his son certainly
begat him. If after a man loves God, it will be a consequence and fruit of this, that even love to his own happiness will cause him to desire the glorifying and enjoying of God; it will not thence follow,
that this very exercise of self-love went before his love to God, and that his love to God was a consequence and fruit of that. Something else, entirely distinct from self-love, might be the cause of this, viz. a change made in the views of his mind, and
relish of his heart; whereby he apprehends a beauty, glory, and supreme good, in God’s nature, as it is in itself. This may
be the thing that first draws his heart to him, and causes his heart to be united to him, prior to all considerations of his
own interest or happiness, although after this, and as a fruit of it, he necessarily seeks his interest and happiness in God.

There is a kind of love or affection towards persons or things, which does properly arise from self-love. A preconceived relation to himself, or some respect already manifested by another to him, or some benefit
already received or depended on, is truly the first foundation of his love; what precedes any relish of, or delight in, the nature and qualities inherent in the being beloved, as beautiful
and amiable. When the first thing that draws a man’s
benevolence to another, is the beholding of those qualifications and properties in him, which appear to him lovely in themselves,
love arises in a very different manner, than when it first arises from some gift bestowed by another, as a judge loves and favours a man that has bribed him; or from the relation he supposes another has to him, as a man who loves his child. When love to another arises thus, it arises truly and properly
from self-love.

That kind of affection to God or Jesus Christ, which thus properly arises from self-love, cannot be a truly gracious and spiritual
love; as appears from what has been said already. For self-love is a principle entirely natural, and as much in the hearts
of devils as angels; and therefore surely nothing that is the mere result of it, can be supernatural and divine, in the manner
before described.
482482 “There is a natural love to Christ, as to one that doth thee good, and for thine own ends; and spiritual, for himself, whereby
the Lord only is exalted.” Shepard’s Par. of the Ten Virgins, P. I. p. 25
Christ plainly speaks of this kind of love, as what is nothing beyond the love of wicked men, Luke vi. 32. “If ye love them that love you, what thank have ye? for sinners also love those that love them.” And the devil himself knew
that a mercenary respect to God, only for benefits received or depended on, (which is all one,) is worthless in the sight
of God; Job i. 9, 10. “Doth Job serve God for nought? hast not thou made an hedge about him,
and about his house,” &c. God would never have implicitly allowed the objection to have been good, in case the accusation
had been true, by allowing that matter to be tried, and Job to be so dealt with, that it might appear in the event, whether
Job’s respect to God was thus mercenary or no. Whereas the proof of the goodness of his respect was put upon that issue.

It is unreasonable to think otherwise, than that the first foundation of a true love to God, is that whereby he is in himself
lovely, or worthy to be loved, or the supreme loveliness of his nature. This is certainly what makes him chiefly amiable.
What chiefly makes a man or any creature lovely, is his excellency; and so what chiefly renders God lovely, and must undoubtedly
be the chief ground of true love, is his excellency. God’s nature, or the divinity, is
infinitely excellent; yea it is infinite beauty, brightness, and glory itself. But how can that be true Love of this excellent and lovely nature, which is not built on the foundation of its true loveliness! how can that be true love of beauty and brightness, which is not for beauty and brightness’ sake? how can that be a true
prizing of that which is in itself infinitely worthy and precious, which is not for the sake of its worthiness and preciousness?
This infinite excellency of
the divine nature, as it is in itself, is the true ground of all that is good in God in any respect; but how can a man truly
love God, without loving him for that excellency, which is the foundation of all that is good or desirable in him? They whose
affection to God is founded first on his profitableness to them, begin at the wrong end; they regard God only for the utmost limit of the stream of divine good, where it touches
them, and reaches their interest. They have no respect to that
infinite glory of God’s nature, which is the original good, and the true fountain of all good, and of loveliness of every
kind.

A natural principle of self-love may be the foundation of great affections towards God and Christ, without seeing any thing
of the beauty and glory of the divine nature. There is a certain gratitude that is a mere natural thing. Gratitude is one
of the natural affections, as well as anger; and there is a gratitude that arises from self-love, very much in the same manner
that anger does. Anger in men is an affection excited against, or in opposition to, another,
for something in him that crosses self-love: gratitude is an affection one has towards another, for loving or gratifying him, or for something in him that suits self-love. And there may be a kind of gratitude,
without any true or proper love; as there may be anger without hatred; as in parents towards their children, with whom they
may be angry, and yet at the same time have a strong habitual love to them. Of this gratitude Christ declares, (Luke vi.) Sinners love
those that love them; even the publicans, who were some of the most carnal and profligate sort of men, (Matt. v. 46.) This is the principle wrought upon by bribery, in unjust judges; and which even the brute beasts exercise; a dog will love
his master that is kind to him. And we see in innumerable instances, that mere nature is sufficient to excite gratitude in
men, or to affect their hearts with thankfulness to others for kindnesses received; and sometimes
towards them against whom at the same time they have an habitual enmity. Thus Saul was once and again greatly affected, and
even dissolved with gratitude towards David, for sparing his life; and yet remained an habitual enemy to him. And as men,
from mere nature, may be thus affected towards men; so they may towards God. Nothing hinders, but that the same self-love
may work after the same manner towards God, as towards men. And we have manifest instances of it in Scripture; as indeed the
children of Israel, who sang276God’s praises at the Red sea, but soon forgot his works. Naaman the Syrian was greatly affected with the miraculous cure of his leprosy. His heart was engaged thenceforward to worship
the God who had healed him, excepting when it would expose him to be ruined in his temporal interest. So was Nebuchadnezzar
greatly affected with God’s goodness to him, in restoring him to his reason and kingdom, after his dwelling with the beasts.

Gratitude being thus a natural principle, ingratitude is so much the more vile and heinous; because it shows a dreadful prevalence
of wickedness, when it even overbears and suppresses the better principles of human nature. It is mentioned as an evidence
of the high degree of wickedness in many of the heathen, that they were without natural affection, Rom. ii. 31. But that the want of gratitude, or natural affection, are evidences of a high
degree of vice, is no argument that all gratitude and natural affection has the nature of virtue, or saving grace.

Self-love, through the exercise of a mere natural gratitude, may be the foundation of a sort of love to God many ways. A kind
of love may arise from a false notion of God, that men have some way imbibed; as though he were only goodness and mercy, and no revenging justice; or as though the exercises of his goodness were necessary, and not free and sovereign; or as though his goodness were dependent on what is in them, and as it were constrained by
them. Men on such grounds as these, may love a God of their own forming in their imaginations, when they are far from loving
such a God as reigns in heaven.

Again, self-love may be the foundation of an affection in men towards God, through a great insensibility of their state with regard to God, and for want of conviction of conscience to make them sensible how dreadfully they have
provoked him to anger. They have no sense of the heinousness of sin, as against God, and of the infinite and terrible opposition
of the holy nature of God against it. Having formed in their minds such a God as suits them, and thinking him
to be such an one as themselves, who favours and agrees with them, they may like him very well, and feel a sort of love to
him, when they are far from loving the true God. And men’s affections may be much moved towards God from self-love, by some
remarkable outward benefits received from him; as it was with Naaman, Nebuchadnezzar, and the children of Israel at the Red
sea.

Again, a very high affection towards God may, and often does, arise in men, from an opinion of the favour and love of God
to them, as the first foundation of their love to him. After awakenings and distress, through fears of hell, they may suddenly get
a notion, through some impression on their imagination, or immediate suggestion with or without texts of Scripture, or by
some other means that God loves them, has forgiven their sins, and made them his
children; and this is the first thing that causes their affections to flow towards God and Jesus Christ: and then, upon this
foundation, many things in God may appear lovely to them, and Christ may seem excellent. And if such persons are asked, whether
God appears lovely and amiable in himself? they would perhaps readily answer, Yes; when indeed, if the matter be strictly
examined, this good opinion of God was purchased, and paid for, in the distinguishing and infinite benefits they imagined
they received from God. They allow God to be lovely in himself no otherwise, than that he has forgiven and accepted them,
loves them above most in the world, and has engaged to improve all his infinite power and wisdom in preferring, dignifying,
and exalting them, and will do for them just as they would have him. When once they are firm in this apprehension, it is easy
to own God and Christ to be lovely and glorious, and to admire and extol them. It is easy for them to own Christ to be a lovely
person, and the best in the world, when they are first firm in the notion, that he, though Lord of the universe, is captivated
with love to them, has his heart swallowed up in them, prizes them far beyond most of their neighbours, has loved them from
eternity, and died for them, and will make them reign in eternal glory with him in heaven. When this is the case with carnal
men, their very lusts will make him seem lovely; pride itself will prejudice them in favour of that which they call Christ.
Selfish, proud man naturally calls that lovely which greatly contributes to his interest, and gratifies his ambition.

And as this sort of persons begin, so they go on. Their affections are raised, from time to time, primarily on this foundation
of self-love, and a conceit of God’s love to them. Many have a false notion of communion with God, as though it were carried
on by impulses, and whispers, and external representations, immediately made to their imagination. These things they take
to be manifestations of God’s great love to them, and evidences of their high exaltation above
others; and so their affections are often renewedly set a-going.

Whereas the exercises of true and holy love in the saints arise in another way. They do not first see that God loves them, and then see that he is lovely; but they first see that God is lovely, and that Christ is excellent and glorious; their hearts
are first captivated with this view, and the exercises of their love are wont, from time to time, to begin here, and to arise
primarily from these views; and then, consequentially, they see God’s love, and great
favour to them.
483483 “There is a seeing of Christ after a man believes, which is Christ in his love, &c. But I speak of that first sight of him
that precedes the second act of faith: and it is an intuitive, or real sight of him, as he is in his glory.” Shepard’s Par.
of the Ten Virgins, Part I. p. 74.
The saints’ affections begin with God; and self-love has a hand in these affections consequentially and secondarily only. On the contrary, false affections begin
with self, and an acknowledgment of an excellency in God, and an affectedness with it, is only consequential and dependent. In the love
of the true saint, God is the lowest foundation; the love of the excellency of his nature is the foundation of all the affections
which come afterwards, wherein
self-love is concerned as an handmaid. On the contrary, the hypocrite lays himself at the bottom of all, as the first foundation, and lays on God as the superstructure; and even his acknowledgment of God’s
glory itself, depends on his regard to his private interest.

Self-love may not only influence men, so as to cause them to be affected with God’s kindness to them separately; but also
with God’s kindness to them, as parts of a community. A natural principle of self-love, without any other, may be sufficient
to make a man concerned for the interest of the nation to which he belongs: as for instance, in the present war, self-love may make natural men rejoice at the successes of our nation, and sorry for their
disadvantages, they being concerned as members of the body. The same natural principles may extend even to the world of mankind,
and might be affected with the benefits the inhabitants of the earth have, beyond those of the inhabitants of other planets;
if we knew that such there were, and knew how it was with them. So this principle may cause men to be affected with the benefits
mankind have received beyond the fallen angels; with the wonderful goodness of God in giving his Son to die for
fallen man, with the marvellous love of Christ in suffering such great things for us, and with the great glory they hear God
has provided in heaven for us. Looking on themselves as persons concerned, interested, and so highly favoured; the same principle
of natural gratitude may influence men here, as in the case of personal benefits.

But these things by no means imply, that all gratitude to God is a mere natural thing, and that there is no such thing as
a spiritual gratitude, which is a holy and divine affection. They imply no more, than that there is a gratitude which is merely natural, and that when persons have affections towards God only, or primarily, for benefits received, their affection is only the exercise of natural gratitude. There is doubtless such a thing as a gracious
gratitude, which greatly differs from all that gratitude which natural men experience. It differs in the following respects.

1. True gratitude, or thankfulness to God for his kindness to us, arises from a foundation, laid before, of love to God for
what he is in himself; whereas a natural gratitude has no such antecedent foundation. The gracious stirrings of grateful affection to God, for
kindness received, always are from a stock of love already in the heart, established in the first place on other grounds,
viz. God’s own excellency; and hence the affections are
disposed to flow out, on occasions
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of God’s kindness. The saint having seen the glory of God, and his heart overcome by it, and captivated into a supreme love
to him on that account, his heart hereby becomes tender, and easily affected with kindness received. If a man has no love
to another, yet gratitude may be moved by some extraordinary kindness; as in Saul towards David: but this is not the same
in kind, as a man’s gratitude to a dear friend, for whom his heart had before a
nigh esteem and love. Self-love is not excluded from a gracious gratitude; the saints love God for his kindness to them, Psal. cxvi. 1. “I love the Lord, because he hath heard the voice of my supplication.” But something else is included; another love prepares the way, and lays the foundation for these grateful affections.

2. In a gracious gratitude, men are affected with the attribute of God’s goodness and free grace, not only as they are concerned
in it, or as it affects their interest, but as a part of the glory and beauty of God’s nature. That wonderful and unparalleled
grace of God which is manifested in the work of redemption, and shines forth in the face of Jesus Christ, is infinitely glorious
in itself, and appears so to the angels; it is a great part of the moral perfection and
beauty of God’s nature. This would be glorious, whether it were exercised towards us or no; and the saint who exercises a
gracious thankfulness for it, sees it to be so, and delights in it as such. Yea, his concern in it serves the more to engage
his mind, and raise his attention and affection. Self-love here assists as an handmaid, being subservient to higher principles,
to lead forth the mind to contemplation, and to heighten joy and love. God’s kindness to them is a glass set before them,
wherein to behold the beautiful attribute of God’s goodness: the exercises and displays of this attribute, by this means,
are brought near to them, and set right before them. So that in a holy thankfulness to God, the concern our interest has in
God’s goodness, is not the first foundation of our being affected with it; that was laid in the heart before, in love to God
for his excellency in himself; that makes the heart tender, and suceptive of such impressions from his goodness to us. Nor
is
our own interest, or the benefits we have received, the only, or the chief objective ground of the present exercises of the
affection, but rather God’s goodness, as part of the beauty of his nature. The manifestations of that lovely attribute, however, set immediately before our eyes, in the exercise of it for us, are a special occasion of the mind’s attention to that beauty, at that time; and this may serve to heighten the affection.

Some may perhaps be ready to object, against the whole that has been said, that text, (1 John iv. 19.) “We love him, because he first loved us;” as though this implied that God’s love to the true saints were the first foundation of their love to him. In answer to this I would observe, that the apostle’s drift in these words, is to magnify the love of
God to us from hence, that he loved us, while we had no love to him; as will be manifest to
any one who compares this verse and the two following, with the 9th, 10th, and 11th verses. And that God loved us, when we
had no love to him, the apostle proves by this argument, that God’s love to the elect, is the ground of their love to him.
And it is so three ways: 1. The saints’ love to God is the fruit of God’s love to them, as it is the gift of that love. God gave them a spirit of love to him, because he loved them from eternity; his love to his
elect is the foundation of their regeneration, and the whole of their redemption. 2. The exercises and discoveries God has
made of his wonderful love to sinful men by Jesus Christ, in the work of redemption, are among the chief manifestations of his glorious moral perfections to both angels and men; and so is one main objective ground of the love of both to God,
in a good consistence with what was said before. 3. God’s love to a particular elect person, discovered by his conversion,
is a
great manifestation of God’s moral perfection and glory to him; and thus is a proper occasion of exciting holy gratitude,
agreeable to what was before said. And that the saints, in these respects, love God, because he first loved them, fully answers
the design of the apostle’s argument in that place. So that no good argument can be drawn from hence, against a spiritual
and gracious love in the saints, arising primarily from the excellency of divine things as they are in themselves, and
not from any conceived relation they bear to their interest.

And as it is with the love of the saints, so it is with their joy, and spiritual delight: the first foundation of it is not any consideration of their interest in divine things; but it primarily consists in the
sweet entertainment their minds have in the contemplation of the divine and holy beauty of these things, as they are in themselves.
And this is indeed the very main difference between the joy of the hypocrite, and the joy of the true
saint. The former rejoices in himself; self is the first foundation of his joy: the latter rejoices in God. The hypocrite has his mind pleased and delighted, in the first place, with his own privilege, and happiness to which he supposes
he has attained, or shall attain. True saints have their minds, in the first place, inexpressibly pleased and delighted with
the sweet ideas of the glorious and amiable nature of the things of God. This is the spring of all their
delights, and the cream of all their pleasures; it is the joy of their joy. This sweet and ravishing entertainment they have
in viewing the beautiful and delightful nature of divine things, is the foundation of the joy they have afterward in the consideration of their being theirs. But the dependence of the affections of hypocrites is in a contrary order: they first rejoice and are elevated, that they are the favourites of God; and then, on that ground,
he seems in a sort lovely to them.

The first foundation of the delight a true saint has in God, is his own perfection; and the first foundation of the delight
he has in Christ, in his own beauty; he appears in himself the chief among ten thousand, and altogether lovely. The way of
salvation by Christ is a delightful way to him, for the sweet and admirable manifestations of the divine perfections in it.
The holy doctrines of the gospel, by which God is exalted and man abased, holiness honoured and
promoted, sin greatly disgraced and discouraged, and free, sovereign love manifested, are glorious doctrines in his eyes, and sweet to his taste, prior to any conception of his interest in these things. Indeed the saints rejoice in their interest in God, and that Christ is theirs; and so they have great reason:
but this is not the first spring of their joy. They first rejoice in God as glorious and excellent in himself, and then secondarily
rejoice in it, that so glorious a
God is theirs. They first have their hearts filled with sweetness, from the view of Christ’s excellency, the excellency of his grace, and the beauty
of salvation by him; and then, they have a secondary joy, in that so excellent a Saviour and such excellent grace, is theirs.
484484 Dr. Owen on the Spirit, p. 199, speaking of a common work of the Spirit, says, “The effects of this work on the mind, which
is the first subject affected with it, proceeds not so far as to give it delight, complacency, and satisfaction, in the lovely
spiritual nature and excellencies of the things revealed unto it The true nature of saving illumination consists in this,
that it gives the mind such a direct intuitive insight and prospect into spiritual things,
as that in their own spiritual nature they suit, please, and satisfy it; so that it is transformed into them, cast into
the mould of them, and rests in them; Rom. vi. 17. chap. xii. 2. 1 Cor. ii. 13, 14. 2 Cor. iii. 18. chap. iv. 6. This the work we have insisted on, reacheth not unto. For notwithstanding any discovery that is made therein of
spiritual things unto the mind, it finds not an immediate, direct, spiritual excellency in them; but only with respect unto
some benefit or advantage, which is to be attained by means thereof. It will not give such a spiritual insight into the mystery
of God’s grace by Jesus Christ, called his glory shining in the face of Christ, 2 Cor. iv. 6. as that the soul, in its first direct view of it, should, for what it is in itself, admire it, delight in it, approve it,
and find
spiritual solace, with refreshment, in it. But such a light, such a knowledge, it communicates, as that a man may like it
well in its effects, as a way of mercy and salvation.”
But that which is the true saint’s superstructure is the hypocrite’s foundation. When they hear of the wonderful things of the gospel, of God’s great love in sending his Son, of Christ’s dying love to sinners,
the great things Christ has purchased and promised to the saints, and hear these things eloquently set forth; they may hear
with a great deal of pleasure, and be lifted up with what they near. But if their joy be examined, it will be found to have
no other
foundation than this, that they look upon these things as theirs, all this exalts them, they love to hear of the great love of Christ vastly distinguishing some from others; for self-love makes them affect great
distinction from others. No wonder, in this confident opinion of their own good estate, that they feel well under such doctrine,
and are pleased in the highest degree, in hearing how much God and Christ makes of them. So that their joy is really a joy
in themselves,
and not in God.

And hence it comes to pass, that in their rejoicings and
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elevations, hypocrites are wont to keep their eye upon themselves; having received what they call spiritual discoveries, their
minds are taken up about their own experiences; and not the glory of God, or the beauty of Christ. They keep thinking with
themselves, what a good experience is this! what a great discovery is this! what wonderful things have I met with! and so
they put their experiences in
the place of Christ, his beauty and fulness. Instead of rejoicing in Christ Jesus, they rejoice in their admirable experiences.
Instead of feeding and feasting their souls in viewing the innate, sweet, refreshing amiableness of the things exhibited in
the gospel, they view them only as it were side-ways. The object that fixes their contemplation, is their experience; and
they are ever feeding their souls, and feasting a selfish principle, with a view of their discoveries. They take more comfort
in their discoveries than in Christ discovered. This is the true notion of living upon experiences and frames; and not our using them as an evidence of our good estate. It is very observable, that some who reject evidences are most notorious for living upon experience, according to the true notion of it.

The affections of hypocrites are very often after this manner; they are first much affected with some impression on their
imagination, or some impulse, which they take to be an immediate suggestion, or testimony from God, of his love and their
happiness. They fancy a high privilege in some respect, either with or without a text of Scripture; they are mightily taken
with this, as a great discovery; and hence arise high affections. When their affections are raised, they
view those high affections, and call them great and wonderful experiences; and they have a notion that God is greatly pleased with those affections. This affects them still more; and so they are affected with their affections. Thus
their affections rise higher and higher, until they sometimes are perfectly swallowed up; also self-conceit, and a fierce
zeal rises; and all is built, like a castle in the air, on nothing but imagination, self-love, and pride.

And as are the thoughts of such persons, so is their talk; for out of the abundance of their heart their mouth speaketh. As
in their high affections they keep their eye upon the beauty of their experiences, and greatness of their attainments; so
they are great talkers about themselves. The true saint, when under great spiritual affections, from the fulness of his heart
is ready to speak much of God, his glorious perfections and works, the beauty and amiableness of
Christ, and the glorious things of the gospel; but hypocrites, in their high affections, talk more of the discovery, than of the thing discovered. They are full of talk about the wonderful discoveries they have had, how sure they are of the
love of God to them, how safe their condition is, how they know they shall go to heaven, &c.

A true saint, when in the enjoyment of true discoveries of the sweet glory of God and Christ, has his mind too much captivated
and engaged by what he views without himself, to stand at that time to view himself, and his own attainments. It would be
a loss which he could not bear, to have his eye taken off from the ravishing object of his contemplation, in order to survey
his own experience, and to spend time in thinking with himself, What a high attainment this is, and
what a good story I now have to tell others! Nor does the pleasure and sweetness of his mind at that time, chiefly arise from
the consideration of the safety of his state, or any thing he has in view of his own qualifications, experiences, or circumstances;
but from the divine and supreme beauty of what is the object of his direct view, without himself; which sweetly entertains,
and strongly holds his mind.

As the love and joy of hypocrites are all from the source of self-love, so it is with their other affections, their sorrow
for sin, their humiliation and submission, their religious desires and zeal. Every thing is as it were paid for beforehand,
in God’s highly gratifying their self-love, by making so much of them, and exalting them so highly, as things are in their
imagination. It is easy for nature, corrupt as it is, under a notion of being already some of the
highest favourites of heaven, and having a God who so protects and favours them in their sins, to love this imaginary God
that suits them so well; and equally easy to extol him, submit to him, and to be fierce and zealous for him. The high affections
of many are all built on the supposition of their being eminent saints. If that opinion which they have of themselves were
taken away, if they thought they were some of the lower form of saints, (though they should yet suppose themselves to be real
saints,) their high affections would fall to the ground. If they only saw a little of the sinfulness and vileness of their
own hearts, and their deformity in the midst of their best duties and their best affections, it would destroy their affections;
because they are built upon self, self-knowledge would destroy them. But as to truly gracious affections, they have their foundation in God and Jesus Christ;
and therefore a discovery of themselves, of their own deformity, and the meanness
of their experiences, though it will purify their affections, yet it will not destroy them, but in some respects sweeten and
heighten them.

482 “There is a natural love to Christ, as to one that doth thee good, and for thine own ends; and spiritual, for himself, whereby
the Lord only is exalted.” Shepard’s Par. of the Ten Virgins, P. I. p. 25

483 “There is a seeing of Christ after a man believes, which is Christ in his love, &c. But I speak of that first sight of him
that precedes the second act of faith: and it is an intuitive, or real sight of him, as he is in his glory.” Shepard’s Par.
of the Ten Virgins, Part I. p. 74.

484 Dr. Owen on the Spirit, p. 199, speaking of a common work of the Spirit, says, “The effects of this work on the mind, which
is the first subject affected with it, proceeds not so far as to give it delight, complacency, and satisfaction, in the lovely
spiritual nature and excellencies of the things revealed unto it The true nature of saving illumination consists in this,
that it gives the mind such a direct intuitive insight and prospect into spiritual things,
as that in their own spiritual nature they suit, please, and satisfy it; so that it is transformed into them, cast into
the mould of them, and rests in them; Rom. vi. 17. chap. xii. 2. 1 Cor. ii. 13, 14. 2 Cor. iii. 18. chap. iv. 6. This the work we have insisted on, reacheth not unto. For notwithstanding any discovery that is made therein of
spiritual things unto the mind, it finds not an immediate, direct, spiritual excellency in them; but only with respect unto
some benefit or advantage, which is to be attained by means thereof. It will not give such a spiritual insight into the mystery
of God’s grace by Jesus Christ, called his glory shining in the face of Christ, 2 Cor. iv. 6. as that the soul, in its first direct view of it, should, for what it is in itself, admire it, delight in it, approve it,
and find
spiritual solace, with refreshment, in it. But such a light, such a knowledge, it communicates, as that a man may like it
well in its effects, as a way of mercy and salvation.”